PASTORAL LETTER. 


ADDRESSED: TO THE 


CLERGY AND LAITY 


OF THE 


PROTESTANT. EPISCOPAL CHURCH 


.. IN THE 


STATE OF NEW-YORK; 
ON THE SUBJECT OF AN ASSOCIATION STYLED 


| The Protestant Eqnscopal Clerical Association 


OF THE 


CITY OF NEW-YORK. 


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BY J OHN HENRY HOBART, D. D. 
. Bishop of the Protestant Episcopal Church in the State of Weert York, 


4 


Ree W- YORK: 


PUBLISHED BY T. AND J. SWORDS, 
No. 127 Broadway. 


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. Edward J. Swords, Printer, 


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A 
PASTORAL LETTER. 


To the Clergy and Laity of the Protestant Epis- 
copal Church in the State of New-York. 


My BreTuren, 


I HAVE, within these few days, for the first time, 
accidentally seen a printed pamphlet, which bears 
the title, “The Constitution of the Protestant Epis- 
copal Clerical Association of the City of New- York, 
and Forms of Prayer used by the Association. 
New-York. Printed by E. Conrad, 1829.” Those 
of you, to whom this title first conveys the infor- 
mation of the existence of this association, will 
naturally conclude, that “ The Protestant Episco- 
copal Clerical Association of the City of New- 
York” embraces the Bishop and the great body 
of the Clergy of this Church, resident in that city. 
But this is not the fact. A minority of the Clergy 
have thought themselves warranted in assuming 
this title for thew association; of which the Bi- 
shop, and a large majority of the Protestant Epis- 


ast 


copal Clergy of the city, have declined being, or 
are not, members.* 

As the existence of this association, and the 
fact of the Bishop and a number of the Clergy not: 
being members of it, are already known to many, 
and will soon-unavoidably be a-matter. of general 
notoriety ; and as this association professes to have 
for its object “ the promotion of the personal piety 
and the official usefulness of its members, by de- 
votional exercises, and by conversation on mis- 
sionary, and such other religious subjects as may 
conduce to:mutual edification ;” it seems indispen- 
sable, in order to prevent misapprehension and 
misrepresentation, to state the reasons which have 
prevented the Bishop and a number: of .the Pro- 
testant Episcopal Clergy of the city:from: connect- 
ing themselves with an association whose object 
appears so highly commendable. 

The station which I occupy in. the Diocese ren- 
ders this measure imperious on me. I ought cer- 
tainly not: to be: mferior to others in solicitous 
efforts to promote my own piety, official useful- 
ness, and-edification, and the piety, official useful- 
ness, and edification of the Clergy. It is essential, 
therefore, that I should exhibit the reasons why, 
in the present case, those efforts have been direct- 
ed, not in favour of, but, as far as an epportunity 


_ * The Philadelphia Recorder states, that the association consists of 10 Cler- 
gy 3 8ix of these, it is believed, are resident in the city of New-York. he whole 
‘ sumber of Episcopal Clergy in the city is $0. 


was afforded me, against, the association: whicls 
professes this laudatory design. Situated as b 
am, my influence and usefulness may be very se- 
riously affected by doubts as to the correctness of 
the course which, where the interests of piety, 
and the usefulness and edification of the Clergy 
are concerned, I may pursue. I have always felt 
myself deeply dependent on your good opinion, 
not in reference to my own consciousness of recti- 
tude, and so far, personal independence of public 
sentiment, but to my influence and usefulness. 
In the present age, the “sic volo, sic jubeo,” of a 
Bishop, will no where, and.least of all in a country. 
like.ours, secure him from the ordeal of public 
reason. And though, in cases where no immuta- 
ble and essential principles of right and wrong 
are. involved, in matters of mere policy, expe- 
diency may dictate the support of his measures; 
yet even here he ought. to exhibit arguments 
which, without impeaching essentially his want of 
judgment, will account for the ground which he 
assumes and purposes to maintain. 

But if, as is conceived in the present case, his 
conduct be influenced by reasons ultimately affect- 
ing, in his conscientious judgment, the peace, the 
order, and the purity of the Church of which he 
is one of the highest guardians, and the harmony 
and usefulness of its ministers, then, the duty, 
without regard to personal feelings or personal 
consequences, of a frank communication with his 


6 


brethren the Clergy and Laity of his Diocese, 
rises to the highest obligation. 

Some time during the last summer, the Rector 
of one of the principal congregations of the city, 
with whom I have the happiness:to agree substan- 
tially as to principles and policy, stated to me his 
wish that there should be an organized associa- 
tion of the Clergy for the purposes of prayer, re- 
ligious conversation, expounding the Scriptures, 
and other similar exercises. ‘The object of this 
measure was the increase of the piety and zeal of 
the Clergy, of which it was supposed there was a 
deficiency. I was prepared for this address to me; 
for [ had been informed that the plan had beer 
mentioned by him to some others of the Clergy, 
who declined taking any part in it, unless he made 
a previous communication: of it to me. While; of 
course, I approved of the contemplated object, 1 
stated various objections to the plan proposed of 
accomplishing it, and mentioned other modes by 
which any Clergyman might excite and increase 
his piety and zeal. The subject was kindly dis- 
cussed between us; and he left me, I confess, 
with the hope on my mind, that there was an end 
of the matter; and undoubtedly with the convic- 
tion, that it would not be finally resolved on die? 
out further communication with me. 

Iwas therefore very much surprised, when, at 
the Convention of our Church in October last, [ 
accidentally heard that a meeting of some of the 


seit 
4 


Clergy had been called, with a view of organizing 
this plan; and that another meeting, for the pur- 
pose of consummating it, was to be held the even- 
ing of the day on which [ received this informa- 
tion. Limmediately resolved on seeing two of the 
four or five Clergy of the city who, as far as 1 
could learn, were as yet engaged in this measure, 
in order to a frank and friendly communication 
withthem. One of them is. the respectable Clergy- 
man who had already conversed with me on the 
subject ; and the other is the Rector of an old con- 
gregation, for whose personal character, disagree- 
ing as we do in several particulars, I cherish sin- 
cere regard. ‘To them I stated, ‘earnestly and so- 
licitously, (for I did, and do, feel earnest and soli- 
citous on the subject,) but with as much mildness - 
as was in my power, the reasons which convinced 
me, that, laudable as was their object, the plan 
which they proposed for accomplishing it, was 
inexpedient and unnecessary. 

‘These reasons, somewhat more in. detail, are as 
follows :— 

1. Though every bileitisinoaih should aim at tthe 
greatest piety and zeal, and with this view should 
devote himself habitually, and earnestly, and fer- 
 vently, to private reading, meditation, and prayer, 
and should avail himself of occastonal opportuni- 
ties of counsel and converse with his brethren ; 
yet organized clerical associations for prayer, 
and spiritual conversation, and expounding of 


6 


‘Scripture, have a strong tendency to become the 
‘theatres of spiritual vanity and ostentation, and of 
‘that peculiar and artificial language of religion 
‘which is significantly denoted by the term, cant; 
cand ‘than which, there is not any thing more 
-offensive to the delicacy, simplicity, and purity of 
genuine piety. 

2. As in these associations, excitement is the 
object, a more than ordinary glow of religious 
feeling, begin, as they may, in chastened spiritual 
conversation, in a well ordered prescribed form 
-of devotion, the excited fervour ef some at least 
vill soon require conversations more impassioned, 
and devotions more ardent. The heats of enthu- 
siasm will soon imflame religious conversation ; 
and extempore prayers stirring up the animal 
passions, displace the dull routine of prescribed 
formularies. Reason may remonstrate—but what 
as the still small voite of reason amidst the storms 
of enthusiasm. Some may oppose, and strive to 
«heck, the departure from sobriety—but they will 
soon be set down as formalists; and retiring 

from a whirlwind which they ‘have been instru- 
mental in exciting, but which they cannot control, 
they must see it assailing, and weakening, if not 
subverting, those’ barriers which public reason has 
established against private fancy, and those provi- 
sions which the wisdom and the piety of ‘the 
Church have settled for the preservation of ‘Chris- 
tlan unity, and the regulation .of the devotion of 


9 


her members. All, this is in the ordinary course 
of human nature—all this is abundantly exhibited 
in the history of the Church of England, in the 
reigns of Elizabeth and the first Charles; and at 
a much more recent period. In the earlier part 
of the last century, Clergymen of that Church, 
with precisely the same plea which is now urged, 
the defective piety and zeal of the Clergy, formed 
an association for the “ promotion, of personal 
piety and for mutual edification.” . Not further is 
it from the intention of those engaged in the as- 
sociation which has occasioned these remarks, to 
do aught against their Church, than it was from 
theview of John Wesley, and his associates, to 
weaken or to injure the Church of England. Pro- 
fessing, and doubtless entertaining, the sincerest 
attachment for her ministry, and her liturgy, had 
John Wesley been told that the measures which 
he. was. pursuing would produce a schism in that 
Church, which would displace both her ministry 
and her liiurgy; he would have exclaimed, in ho- 
nest indignation, “Is thy servant a dog, that he 
should do this thing?” Yet John Wesley lived 
to see all this, A018 

3. Conversation on religious subjects, and par- 
ticularly among Clergymen, on the spirit and the 
duties of their office, on its high destiny, its. infi- 
nitely momentous objects, on all the various topics 
of Theology, when it takes place in the ordinary 
‘course of those occasional meetings which Clergy- 
ra) 


f~ 


10 


men always have, and always will have; and es: 
pecially that converse, in which congenial friends 
pour into each others bosoms their thoughts and 
their trials, many of those feelings, which a deli 
cate mind would reluctantly more publicly ex- 
pose, is highly inspiriting, consolatory, and edify- 
ing. ‘These artless, unpremeditated effusions, this 
“ sweet counsel,” these “words in season,” “how 
good they are.” But send me to a meeting organ- 
ized with its presiding officer, its secretary, its 
book of minutes, &c. &c. in which | must talk 
spiritually, in which I am to prepare to talk spi- 
ritually, in which (such is poor human nature) the 
emulation may be, whe can talk most spiritually— 
the charm is gone. Formality takes the place of 
simplicity ; stateliness of ease; artificial or enthu- 
sistic fervour of genuine feeling; the Clergymanr 
as he would fain others should think him to be, 
of the Clergyman as he really is. And as there 
is to be discusston—discussion on subjects for- 
mally proposed, it is well, ifa spirit does not creep 
in very different from that of mildness, meekness, 
and humility—well, if “ they who are of like pas- 
sions with other men,” do not begin to contend for 
victory instead of truth; and to take the field as 
opposing champions of this or that opinion, this or 
that system of policy, this or that minute point of 
theological criticism, this or that mode of phrase- 
ology. Well will it be, if what begun for “ mu- 
tual edification” does not end in mutual strife. | 


li 


Is all this imaginary? I could lay open a “ cleri- 
eal association,’ which once existed in our own 
country, at a period not very remote, which would 
prove that the picture here drawn is taken from 
the life. 

4, But most exceptionable are these “clerical 
associations’ when viewed as to the ease with 
which they may be made the powerful estru- 
ments of intrigue, and engines of party. 

That such is the tendency of the particular 
elerical association on which I now remark, that 
such is the design, or, if I may use the word, 
capability of any individual connected with it, I 
am far from asserting. But no fallacy is greater 
than that which views a measure in itself, inde- 
pendently of its remote consequences and of its 
operation as a precedent; and which determines 
the character and tendency of associations in 
their long continued and changing effects from 
the particular cast of the one which at the mo- 
ment is before us.. What are the associations 
now under consideration’ Bands of Clergy united 
by the strongest ties, those of spiritual feeling 
and religious zeal. Give an impetus in any di- 
rection to one of these associations, and with 
what force and efficiency would it move? Let 
the power that gives the impetus be acquired by 
one or more members of these associations; and 
who will say that. they will not be made the in- 
atruments of faction, and the engines of party! 


12 


And most to be dreaded. are they under the 
popular form in which, in many respects, our 
Church is in this.country organized. Our Bishops 
are elective; various officers intrusted: with mm- 
portant duties, Standing Committees, &c. &c. are 
elective. Our Diocesan Conventions meet every 
year with legislative power, only controlled by 
the General Convention; to one house of which 
they elect deputies. When then our ecclesias- 
tical system is thus popular in its organization, 
of how great importance is it to guard against 
the operations of faction and party influence. 
Nor is the danger ideal that these associations 
will travel beyond their professed designs. ‘The 
glory of God, the extension of the kingdom of 
Christ, the good of the Church, are objects so 
momentous, that they will, in those periods of 
excitement which these associations aim at pro- 
ducing, be considered as a complete justification 
of recommendations, and finally resolves . and 
plans of various and probably conflicting kinds. » 
The Laity have cause to fear the power of the 
Clergy only when that power is exercised in self- 
created, irresponsible associations. ‘The legiti- 
mate episcopal authority is liable to most danger 
from the Clergy, in these easily perverted socie- 
ties, which may soon be applied to influence’ and 
control not only the Bishop, but the Diocesan 
Convention of Clergy and Laity. Counsel, which 
if given individually by Clergymen, a Bishop 


13 


ought to receive with respect, and to consider 
with deference; he would feel it his duty to de- 
cline if it assumed the imposing and controlling 
character of a resolve or recommendation from 
organized associations, who, even if they should 
not encroach on the powers of the Convention of 
the Diocese, would prove, in this body, yaoneshe ina 
instruments of intrigue and faction. 

5. These associations for promoting personal 
piety and mutual edification, by devotional exer- 
cises and religious conversation, &c. will become 
not only the instruments but the invidious badges 
of party. 

'Those who engage in them, however they may 
disclaim the representation, will be held up as 
more evangelical, more spiritual, more devoted 
to their Master’s service, than those who do not 
avail themselves of these plausible means of per- 
sonal piety and mutual edification. These latter 
must explain and justify themselves—criminations 
and recriminations ensue—party spirit is engen- 
dered—and soon the Clergy will be ranged in 
the parties of spiritual and pious, and secular 
and formal. No person can doubt that such 
must be the issue, who attends to the principles 
of human nature, to the workings of the human 
feelings, or to the facts which daily present them- 
selves. Are not certain Bishops and Clergy now 
constantly charged with being bigotted, and for- 
mal, and anti-evangelical, because they resolutely 


14 


maintain the distinguishing principles and imsti- 
tutions of their Chureh, in opposition to opinions 
and practices, which in their judgment would 
weaken and finally subvert both? And will not 
they who, for whatever purpose, employ these 
weapons of attack, find a new and powerful one 
in the charge that what they will doubtless extel 
as a most laudable plan of promoting clerical 
piety and edification, is not only discouraged, 
but disapproved of by a Bishop and many of his 
Clergy ? 

It was this consideration which I apo with 
the most earnestness, on the two valuable and 
respectable Clergymen whom I addressed, with 
the view of inducing them to relinquish the plan 
of a clerical association in this city, which they 
had formed. I stated, that admitting they could 
not see the force of my objections; and that, in 
this proposed measure, one of disputed policy, 
and not certainly of imperious conscience, no 
deference was due to the opinions and feelings 
ef the individual who holds the most responsible 
station in the Diocese; yet the contemplated 
association would certainly occasion divisions 
among us, and become a new source of party 
spirit.’ Turged that those of the Clergy and my- 
self who did not join in the association, would 
appear before the public in the unpleasant light 
of not participating in the means which others 
of their brethren use and extol for the promo- 


15 


tion of personal piety and mutual edification. 
And I therefore, with all deference, submitted te 
them, whether as a matter of peace and unity, of 
delicacy and kindness to their Bishop and bre- 
thren, inasmuch as it would not be pretended that 
the association proposed was essential to personal 
piety and edification; and as both could be pro- 
moted by other modes, to which there could be 
no possible exception; as the measure therefore 
could not be absolutely necessary, it was not ex- 
pedient to relinquish it. 

They seemed at the time affected by the con- 
sideration; and I confess I was sanguine in the 
hope that they would be conclusively so. For 
thus I reasoned with myself. Mere men of the 
world engaged in any association, would deem it 
unkind, if not indecorous, to adopt any measure 
not essential, which was disagreeable to a respect- 
able portion of their associates, and which might. 
subject those associates to misrepresentation and 
to odium. On Christians this delicate. considera- 
tion towards their brethren in the family of the 
same divine Lord, is a duty much more obligatory. 
On the ministers of Christ this ready relinquish- 
ment of whatever is not essential, in deference 
to the wishes, the feelings, and the characters of 
a respectable portion of their brethren, and of 
him who is set over them in the Lord, seemed to 
me an imperative act of delicacy, kindness, and 
duty, not permitting a moment’s hesitation. 


16 


No subsequent communication was made to 
me; and of course none was held by me with the 
Clergy concerned in the measure. It went into 
immediate operation. 

For some time I understood: that the associa- 
tion was confined to five of the Clergy in the ° 
city, and two or three in the vicinity. Hoping 
that there the matter would quietly rest, I ab- 
stained from taking any measures with respect 
to it, and even from conversing with several of 
the Clergy with whom, on this point, I had had 
no communication. But when [I am informed 
that unremitted and pressing means are em- 
ployed to extend the association in the city and 
in the vicinity; that repeated and urgent applica- 
tions are made to several of the Clergy to unite 
in it; when from its printed constitution, acci- 
dently seen by me, [ find it is styled “ The 
Protestant Episcopal Clerical Association in the 
city of New-York ;” providing for members from 
the vicinity, and for “any Protestant Episcopal 
Minister, not resident in the city or vicinity, at- 
tending its regular meetings;” when it appears 
to me most probable, that the pertinacious zeal 
which formed an association here, will seek. to 
extend similar ones throughout the Diocese; and 
most certain, that the association and the circum- 
stances attending it, and my disapprobation of it, 
will become matters of notoriety and of con- 
versation, I think you will justify me in the re- 


17 


solve io address you, my brethren of the Clergy 
and Laity, frankly and fully on the subject. By 
this step only can I satisfy the inquiries which 
are and will be made as to my views of this busi- 
ness, and guard them from misconception, if not 
misrepresentation. And what I deem of the high- 
est importance, by this measure only can I dis- 
charge my duty, as the guardian of the spiritual 
interests of the Diocese, of endeavouring to pre- 
vent the extension of associations, which, how- 
ever well designed, and however partially bene- 
ficial, are, for the reasons which I have stated, im 
their general results as inexpedient, as in their 
provisions they are unnecessary. 

For admitting that the evil will not, as 1 am 
fully persuaded it will, much, very much, over- 
balance the good; admitting that the form of 
prayer adopted by the association, which I un- 
derstand is the same which is in substance used 
in a similar association in England, cannot be 
sincerely used, as I most certainly think it cannot, 
without the excitement of pious feeling, and of a 
deep sense of ministerial responsibility ; yet in 
~ all plans of disputed policy, the decisive question 
ought to be—Can we do without them, and thus 
avoid the.evils which there is reason to fear will 
ensue from.them? And who will for a moment 
pretend that associations of the description of the 
one under consideration, are essential to the per- 
sonal piety,. official usefulness, and edification of 


oO 
2) 


16 


the Clergy! ‘l’o suppose so, would: be:to cast a 
libel on the thousands and hundreds of thousands 
of ministers who, without these means, have 
pursued, as burning and shining lights, thei 
Juminous course to the bright day of heavenly 
glory. Let a Clergyman in private read, and 
meditate, and pray. Above all, let him cherish 
the spirit of supplication; hfting up at all times 
and in all places, unseen and unnoticed by the 
world, but seen and heard by his heavenly Master, 
his heart and affections in prayer for every spiritual 
blessing which he needs as a Christian and as a 
Minister of the Lord. In the social circle of his 
brethren, in those clerical meetings which the 
various exigencies of the Church render neces- 
sary, and in the more confined groupe of those 
whom eongeniality of temper and views, or other 
circumstances draw together, let him indulge, as 
opportunity offers, in converse as to allithe points 
by which he may be excited or edified. He will 
enjoy sufficient means of personal piety and edifi- 
cation. | 

In these exercises, which have been tested and 


found adequate to their holy end, by a series of 


the most pious and faithful ministers, who in suc- 
cessive ages have adorned the Church, there can 
be no unhallowed intrusion of vanity, ostentation, 
or vain-glorious strife, of the selfish spirit of am- 
bition and of the disorganizing purposes of restless 
action.. To the constant and fervent use of these 


aw 


19 


means of promoting personal piety, official use- 
fulness, and edification, I would urge myself, I 
would call my bretkren of the Clergy and Laity. 
Under the agency of the Divine Spirit, by them, 
in connexion with the worship and ordinances of 
the Church, we shall be excited and advanced in 
the spiritual life; animated and strengthened to 
the faithful discharge of the duties of the stations 
in which God, in his providence, has placed us; 
and finally secure, through the merits of our di- 
vine Lord, the great end of our calling, the salva- 
tion of our souls. 

In these exercises every Clergyman may un- 
exceptionably and effectually advance his spiritual 
improvement. And therefore he has no warrant 
for pursuing those means which are reasonably 
obnoxious to his brethren, or -to-those to whom, 
in unessential points, many considerations suggest 
the propriety of deference; which subject‘them to 
misapprehension or to odium; and which, how- 
ever fraught with partial good, portend -in their 
results a great preponderance of evil. “ No man 
liveth to himself,” is.a.maxim most applicable to 
the Minister of the Church. ‘He has brought 
himself under many obligations, and subjected 
himself to the influence of many :considerations, 
which materially affect his private rights. 

There is no reason for supposing that there 
is such a deficiency of piety and zeal among us 
as to render necessary these associations. With- 


20 


out their aid the assiduous labours of the Clergy 
have been blessed to the prosperity and general 
harmony of the Diocese. Why run any hazard 
of interrupting this prosperity and union? 

My brethren of the Clergy and Laity. Of the 
many harassing events of a trying episcopate of 
eighteen years, none has given me more pain 
than the one which, in my most conscientious 
judgment, has rendered necessary this letter to 
you. Ihave been accustomed to so much cen- 
sure and misrepresentation of my motives and my 
acts, in cases where I thought both were correct, 
that it is natural for me to expect that, in the 
present instance, I shail not escape. But in any 
case of duty, to hesitate or to shrink through the 
fear of personal consequences, would indicate a 
moral cowardice unworthy of my station, of my- 
‘self, of you. On this point, however, I have not 
much merit. The censures and misrepresenta- 
tions to which I have been largely subjected, 
and which have undoubtedly led many to form, 
as I humbly conceive, erroneous opinions of my 
principles and character, have caused me per- 
‘sonally little, very little, solicitude. ‘The only 
solicitude is, lest thereby my usefulness in the 
Church, and especially in my own Diocese, should 
be diminished or lost. I)know that in order to 
lessen me in your confidence, and to withdraw 
from me your support, there are those who in- 
sinuate, if not assert, that this confidence and this 


A 
support, are a surrender of your personal inde- 
pendence of opinion to me. But this instrument 
working only on the weakest and most unworthy 
points of the human character, has hitherto been, 
and J trust, however artfully and perseveringly 
employed, will be ineffective in its undignified 
and dishonourable aim. | ought not to expect your 
confidence and your support, when my opinions 
or my policy unquestionably oppose the princi- 
ples or the interests of that Church which enjoys 
my best affections, as it claims my sincere but 
inadequate labours. When I lose that confidence 
and support, I may be upheld by the conscious- 
ness of rectitude—I shall find, I hope, a refuge 
in the mercies and consolations of a divine Mas- 
ter—but I shall have no retreat from the convic- 
tion that my usefulness, as it respects you, is most 
seriously diminished, if not entirely at an end. 
Lam, 
_ Brethren of the Clergy and Laity, 
| Very faithfully and affectionately yours, 


J. H. HOBART. 
New-York, February 21, 1829. | 


NOTE. 


Ailusion is made in the letter to * clerical associations” in the 
reign of Elizabeth and Charles I. which were styled “ prophesy- 
ings.’ The ecclesiastical historian Faller gives the following 
account of them. | 


Full. Chk. Hist. book ix. sec. 4. 


*¢ 1, The ministers of the same precinct, by their own appointment 
{not strictly standing on the old division of Deanries,) met at the prin- 
cipal place therein. 

“¢2. The junior divine went first into the pulpit, and for half an hour, 
more or less, (as he could with clearness contract his meditations, ) 
treated upon a portion of Scripture, formerly by a joint agreement as- 
signed unto him. After him, four or five more, observing their seniority, 
successively dilated on the same text. 

«3. At last a grave divine, appointed on purpose, (as the Father of 
the Act,) made the closing sermon, somewhat larger than the rest, 
praising the pains and performance of such who best deserved it; 
meekly and mildly reproving the mistakes and failings of such of those, 
if any were found, in their sermons. Then all was ended, as it was be- 
gun, witha solemn prayer: and ata public refection of those ministers 
together, (with many of the gentry repairing unto them,) the next time 
of their meeting was appointed, text assigned, preachers deputed, a new 
moderator elected, or the old one continued; and so all were dis- 
solved.” 


The inconveniences which were seen in these clerical associa- 
tions or prophesyings, are thus pointed out by the same historian. 


**1. Many modest ministers, and those, profitable preachers in their 
private parishes, were loath to appear in this public way, which made 
them undeservedly slighted and neglected by others. 

“2. Many young men, of more boldness than learning, readiness than ’ 
solidity, carried away the credit, to the great disheartening of those of 
more age and ability. 

“3. This concert of preachers kept not always time and tune amongst 


themselves, much jarring and personal ha often disturbing their 
harmony. 


29 


“4, Many would make impertinent excursions from their texi, to in- 
veigh against the present discipline and government of the Church, 
Sach preachers being more plausible to the people, generally best 
pleased with them who manifest their displeasure against the present 
authority. ) 

“5, A wise person was often wanting to moderate the moderator, 
partially passing his censures rather according to affection than judg- 
ment. 

**6. People factiously cried up, some one minister, some another, to 

the disgrace of God’s ordinance. 

7. These prophesyings, being accounted the fairs. for spiritual 
merchandise, made the weekly markets for the same hoiy commodities, 
on the Lord’s day, to be less respected, and the ministers to be neg= 
lected in their respective parishes. 

‘*©8. In a word, the Queen was so perfectly prepossessed with prejue 
dice against these prophesyings, (as. if they foretold’ the rise of schisms 
and faction, ) that she was implacably incensed against Archbishop Grin- 
dil, as the principal patron and promoter thereof.” 


It is to be observed, that as these prophesyings were public, 
and the clerical association animadverted on in the preceding 
letter, private, all the above remarks will not apply to the latter. 
The attentive observer, however, will not fail to see in how 
many respects the remarks are strictly applicable. Besides, if 
these private clerical associations for the promotion of the per- 
sonal piety and mutual edification of the Clergy be so beneficial 
as those who advocate them assert, it would be difficult te prove 
that their benefits ought not to be extended to the people, by being 
made public; so that the people might profit by the prayers, and 
the expounding of Scripture, &c. &c. It is believed that in another 
- Diocese these private clerical associations have been thus extended. 


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THE OPENING OF THE FIRST CONVENTION 


AFTER HIS BNTERING ON 


THE DWTIES.OF -HIS EPLSCOPATE: 


DELIVERED IN ST. PAUL’S CHURCH, EDENTON, N.C. 


MAY, 18328 


BY THE 


RIGHT REVEREND LEVI SILLIMAN IVES, D. D. 


BISHOP OF THE PROTESTANT EPISCOPAL CHURCH IN THE 
STATE OF NORTH-CAROLINA. ti 


NEW-YORK: 


PRINTED AT THE PROTESTANT EPISCOPAL PRESS. 


1832. 


ie 


Edenton, May 19th, 1832. 
Rr. Rey. and Dear Sir, 


Wit much pleasure I communicate the following resolution, passed by 
the Convention of the Church in this Diocese, at its present Session ; and respect- 
fully beg leave to unite with my brethren in the request which it contains. 
| With sincere and respectful consideration, 

Your obedient and humble Servant, 


J. R. GoopMan, 
In behalf of Committee. 


In Convention, May 18th, 1832. 


Resolved, That the thanks of this Convention be communicated to the Right 
Reverend Diocesan, for the Discourse delivered by him this day, and that a 
Committee be appointed to request a copy for publication. 


% 


peek oe es. 


SERMON. 


1 Cor. ii. 1,2. 


* And I, Brethren, when I came to you, came not with excellency of speech or of 
wisdom, declaring unto you the testimony of Gop ; 


“‘For I determined not to know any thing among you, save Jesus Curist, and 
him crucified.” 


Ir is a circumstance contributing no slight evidence to the 
divine character of the Gospel, that it has prevailed in the hands 
of so feeble an agent as man. Had the angels of light, those 
ministers of Gop “that excel in strength,” been commissioned 
to preach his-word, and to give effect to its heavenly truths and 
precepts, we might reasonably have looked for the most successful 
results. But when we hear the mandate given to twelve un- 
lettered men, with their successors to the end of time, ** Go teach 
all nations, baptizing them in the name of the Farner and of the 
Son and of the Hoty Guost ;”’ when we see these men actually 
going forth to an encounter with human corruption and infernal 
artifice, it will require something more than what appears on 
the field of contest to justify any other expectation than the 
immediate and utter defeat of a band so feeble. But the Gospel, 
with such supporters and such adversaries, has come off «tri- 
umphant; has, for eighteen hundred years, and with no one but 
man to wield the implements of its warfare, enjoyed a succession — 
of most brilliant and daily extending conquests. The conclusion 
is inevitable :—Our faith stands not in the wisdom of men, but in 
the power of Gov; neither is he that planteth any thing, neither he 
that watereth, but Gon that giveth the increase. Here then is the 
eround of our confidence ; the plea we offer for our high endea- 
vors; the pledge we give for the fulfilment of our sacred trust. 
The Lorv of Hosts is with us, the Gop of Jacob is our refuge ! 
We are not sufficient of ourselves to think any thing as of ourselves, 
but our sufficiency is of Gon ! 

Inspired by this truth, St. Paul entered with joy upon the 


Z “ 


trying labors of his apostleship ; under its animating convictions 
martyrs and confessors fought manfully the good fight of faith ; 
while to the faithful ministers of CurisT in every age it has 
furnished the only source of encouragement, the only warrant 
of success. 

Christian Brethren! When the most unlooked for event of 
my having been chosen to the office of a Bishop in the Church 
of Gop was first made known to me, I could think of little but 
my unworthiness and insufficiency. The magnitude of such an 
office ; its dignity ; its sacredness; its demands of wisdom, of 
labor, of self-denial in the particular region where I was called 
to exercise its functions; all united, with the characters of diffi- 
culty impressed upon it by the master-hand which had just 
performed so eminently and with such prodigious strength its 
high requirements, to elevate it before my mind in a light truly 
appalling: and it was not till the circumstances of the case 
induced the belief that the providence of Gop directed me to 
this scene of duty ; till prayerful meditation led me to perceive 
that, in my appointment, He had followed the usual line of his 
proceedings, choosing the weak things of the world to confound the 
things which are mighty ; that I could feel assured of not acting 
presumptuously in. accepting this difficult and most responsible 
charge. . 

‘* When, therefore, I came to you, Brethren, I came not with 
exeellency of speech or of wisdom, declaring unto you the 
testimony of Gon; for I determined not to know any thing 
among you, save Jesus Curist, and him crucified :” and now, 
although I am with you in weakness, and in fear, and in much 
trembling, yet strong is my confidence that Gop will be with 
me: that He, who hath given his promise to his ministers, ‘‘ Lo, 
. [am with you always, even unto the end of the world,” will 
not now leave His servant, unworthy as he may be, to the 
discouragements of unblest exertion, but will uphold him by the 
right hand of His power, and make him an instrument of some 
good to His Church. When I inquire for human strength or 
fitness, my heart is indeed desolate within me, but Gop is the 
strength of my heart, and to Him will L look as my portion for ever, 


5 


Brethren of the Clergy, we are laborers together with Gop; and 
while the reflection suggests the certainty of our success in 
Him, let us not overlook the truth, that it does as plainly inti- 
mate a connexion between our success and our duty; that in 
order to ensure the presence of Gop with us, we must be labor- 
ers with him; must put forth our efforts in accordance with his 
will: ‘*Son of man, I have set thee a watchman unto the house 
of Israel, therefore thou shalt hear the word from my mouth, 
and warn them from me: ‘If any man speak, let him speak 
as the oracles of Gop; if any man minister, let him do it as of 
the ability which Gop giveth; that Gop in all things may be 
glorified through Jesus Curist.” So then we are ambassadors 
for Curist ; and consequently, to ensure any reasonable pros- 
pect of success, we must faithfully deliver the message with 
which we have been intrusted. But im what does this message 
consist? This question, I doubt not, has already been well 
weighed and settled in the mind of each one of my clerical 
brethren present ; still the occasion seems to furnish a sufficient 
apology for its being presented anew to-day, and somewhat in 
detail. By this means you will be put in possession of my views 
of Christian doctrine and ministerial fidelity ; while these views, 
so far as they deserve to have weight with you, may tend fo stir 
up your minds by way of remembrance, and to animate our brethren 
of the laity in those good old paths of life, which apostles trod, 
and in which they called upon all to follow, clad in the whole 
armor of Gov. 

What then is our message to sinners? To answer this inquiry, 
and to make a suitable application of the subject, is my design 
on the present occasion. 

I. THE MESSAGE OF THE GOSPEL MINISTER. 

*¢] determined not to know any thing among you,” writes St. 
Paul to the Churches at Corinth, “ save Jesus Curist and him 
crucified.” As I have chosen this language to-express to you, 
Brethren, the fixed purpose of’ my ministry, you will at once 
perceive that I regard it as embracing the whole sum of minis- 
terial duty ; and hence, that my first object will be sufficiently 
answered, when all that is implied in the expression, ‘‘ Jesus 


6 


Curist and him crucified,” shall have been fully and explicitly 
made known to you. 

Restricting our view, in the first place, to the simple meaning 
of the words themselves, we shall have this truth, Jesus Curist 
the Saviour of men, the Anointed of Gop, and him crucified, him 
bearing our sins in his own body on the tree. The isolated 
expression, therefore, points us directly to that stupendous 
transaction so prominent on the pages of the Gospel recard,— 
Gop THE FATHER OFFERING UPON THE CROSS HIS ONLY- 
BEGOTTEN SON, AS A VICTIM TO DIVINE JUSTICE IN THE PLACE 
OF FALLEN AND CONDEMNED MAN. No wonder that a truth so 
interesting to the sinner, so vital in the scheme of his salvation, 
yet so repugnant to the prejudiced Jew, so confounding to the 
haughty and self-sufficient Greek, should have engrossed the 
whole mind of the Apostle, and becomie, as it were, the living 
principle of all his instructions! Still, as no one could be more 
solicitous than he, to declare the whole counsel of Gon, and as the 
whole counsel of Gop is absolutely inseparable from the doctrine 
of Curist crucified, we may reasonably expect to find him in 
the discharge of his duties, giving to every part of the Christian 
scheme its appropriate significance. -On turning to his Epis- 
tles, this expectation is abundantly realized. In that to the 
Corinthians, from which the text is taken, the cardinal truth is 
every where insisted on; Other foundation can no man lay than 
that is laid, which is Jesus Curist; still this ‘‘ foundation” is 
presented as sustaining a grand and finished edifice. But as the 
ultimate design of St. Paul must be supposed the same in every 
Kpistle, we are at liberty, in our inquiries into his views of 
preaching Jesus Curist and him crucified, to have recourse to 
all of his inspired writings. 

What then, Secondly, is the full meaning of this expression 
as understood by the Apostle himself? 

In no portion of his writings has he furnished any thing like a 
well arranged system of Gospef truth, except in his Epistle to the 
Romans. Generally his instructions, being local and particular 
in their application, are given without method ; while here, the 
great object in view appearing to demand it, the leading points 


7 


of Christian doctrine are so digested into a connected train of 
argument as to bring each point before the mind according to 
the most natural order. ‘The truths, however, thus presented 
in this one Epistle, are set forth with equal clearness and force 
in almost every other. While then I adopt, in regard to the 
first great principles of the doctrine of Curist, the arrangement 
observed in the Epistle to the Romans, I would direct you, for 
the support of these principles, to every part of the apostolic 
writings. : 

1. We begin then with the deep and general corruption of 
mankind by the fall of Adam :—a truth equally humiliating and 
fundamental. To establish it, St. Paul appeals to facts; proving, 
from their own depraved lives, that both Jews and Gentiles are 
all under sin ;—agreeably to what was anciently written in the 
Book of Psalms, ‘There is none righteous,.no, not one: there 
is none that understandeth, there is none that seeketh after 
Gop; they are all gone out of the way, they are together 
become unprofitable ; there is none that doeth good, no, not 
one.” . é 

Lest it should be urged, that this wide-spread corruption in 
manners was the effect of mere outward circumstances, to be 
corrected by some future and well-timed efforts of men, the 
Apostle charges it directly upon a corrupt nature, universally 
entailed through the transgression of our forefather Adam. 
‘* Wherefore, by one man sin entéred into. the world, and death 
by sin, and*so death passed upon all men, for that all have 
sinned.” Here then was an effectual bar to any hope from 
human merit or human exertion. The whole world was shown 
from its own willing and aggravated impieties, to stand guilty 
before Gop: and as all law, natural and revealed, moral and 
ceremonial, had been broken, and, from this original and uni- 
versal bias to evil, must continue to be broken, no means of 
escape could possibly arise from such a source; for ‘“‘by the 
deeds of the law shall no flesh be justified; and there is no 
difference, for all have sinned, and come short of the glory of 
Gop.” Thus arraigning the world of the ungodly before a law 
that is holy, just and good, and pointing them to its numberless 


8 


violations through their wanton perverseness, the Apostle would 
fasten upon them the conviction of deep, inborn sinfulness, and 
of the consequently just and awful punishment that ee over 
their eternity. 

At this stage of the argument, he is prepared to open before 
them the way of salvation. Having placed them all beneath 
the doom of a righteous sentence, proved that they had together 
become unprofitable before Gop, with no prospect in themselves 
of being able or disposed to alter their condition, he has come 
to a point, from which he can most forcibly exhibit the value 
and the freeness of the gift of eternal life, through the R1enT- 
EOUSNESS AND DEATH of the only-begotten Son of Gop. 

2. Here then is the second fundamental point of Christian 
faith, urged by St. Paul; and although second in the order of 
arrangement, yet not second in the grade of importance. In~ 
fact, itis the chief corner-stone in this spiritual edifice; that which 
upholds every other part, and gives strength and perfection to 
the whole structure. What, indeed, were the value of Chris- 
tianity, without the doctrine of Curist crucirieD; of his 
vicarious sacrifice on the cross for sinners? Take this away, and 
you remove the very sun from the Gospel system. Without it, 
every thing is cold and dark. Without it, every blessing is 
annihilated; every hope made illusive as the visions of night. 
Of whatever importance, then, to the smner, may be the: other 
doctrines of the Gospel, this is his city of refuge from the 
avenger; his ark of safety from the all-devouring ‘flood. It is 
manifestly held in this estimate by the Apostle. 

‘* As by one offence,” says he, “‘ sentence came upon all men 
to condemnation ; even so by one act of righteousness, the free 
gift came upon all men unto justification of life:” for “Gop com- 
mendeth his love toward us, in that, while we were yet sinners, 
Curist died for us. Much more, then, being now justified by 
his blood, we shall be saved from wrath through him. For if, 
when we were enemies, we were reconciled to Gop by the 
death of his Son, much more, being reconciled, shall we be saved 
by his life. And not only so, but we also joy in Gop, through 
our Lord Jesus Curist, by whom we have now received the 


9 


atonement.” ‘*For the wages of sin is death, but the gift of Gop 
is eternal life through Jesus Curist our Lord.” 

Language, so-clear in itself, and so faithfully expressive of 
the original, needs little comment from me. To the mind 
unfettered by prejudice, it will convey this simple meaning ;— 
That, in his death on the cross, Jesus Curist paid to divine 
justice the penalty due from sinners on account of transgression; 
and thus opened a way by which they may be justified before Gov, 
and become partakers of everlasting life and joy. To me, it has 
always been matter of wonder that any one, with any thing like 
a- proper knowledge of the apostolical Epistles, should arrive at 
a different conclusion ; or with’even a slight-acquaintance with 
the nature of his own ‘“‘ works and deservings,” should desire to 
do so. The perversion must be ascribed, in charity to reason, 
to the workings of that corrupt heart of which I have spoken as 
so busy and so predominant in every carnal breast, and against 
which in the study of the divine word, I shall presently have 
occasion to warn you. My object now being not so much the — 
defence, as a mere statement’of the truth as it is in Jesus, I 
proceed to notice two important ideas which St. Paul never fails 
to connect with this momentous doctrine of atonement: the 
first having respect to the nature of the atoning sacrifice ; the 
second; to the instrument by which the blood of that sacrifice is 
spiritually applied to the cleansing away of sin. * 

In regard to the nature of the atoning sacrifice, we may 
observe, that, as in this Epistle to the Romans, so every where 
in his writings, it is set forth as divine. In the passages already 
adduced to show the way of salvation, we are said to have 
received the atonement by-our Lorp Jesus Curist; to have been 
reconciled to Gop through the death of His Son: and again, in a 
succeeding chapter, to have become partakers of that love of 
Gop which moved Him.not to spare H1s OWN soN, but to deliver 
him up for us all. Taking this language in connexion with the 
10th, 11th, and 12th verses of the 14th chapter of the same 
Epistle, we have sufficient proof that St. Paul did not lose sight 
of the deity of Jesus Curist, in this view submitted to the 
Romans of his having offered himself, in our nature, a sacrifice 

2 


10 


jor sin; but that he considered the two ideas as wholly insepd- 
rable. In order, then, to place the doctrine of vicarious atone- 
ment by the blood of Curist, in its own clear and impressive 
‘light, the minister of the Gospel must not be backward in 
enforcing it by the dignity and stupendous condescension of a 
divine victim. 

The other idea to which the Apostle has here given so mucls 
prominence, relates to the instrument, by which the atoning 
sacrifice of Curist is made available to our rescue from eternal 
misery, and to our enjoyment of eternal happiness. And that 
instrument is faith. Being naturally in a state of guilt and con- 
demnation before Gon; ‘‘ we are justified freely by his grace,” 
declares this inspired teacher, “through the redemption that is 
in Curist Jesus, whom Gop hath set forth to be a propitiation 
through faith in his blood, to declare his righteousness for the 
remission of sins that are past, through the forbearance of Gon; 
that he might be just, and the justifier of him which believeth in 
Jesus :”>—“ Therefore we conclude that a man is justified by 
faith without the deeds of the law.” Faith, then, is the instru- 
ment of our justification: I say the instrument, it being some- 
times most unscripturally represented as the meritorious cause. 
The expression, a@ man is justified by faith, viewed in connexion 
with the verses-immediately preceding it, will be found to mean, 
not that our faith is the purchase of justification, which we owe 
solely to the blood of Curist, but that, through faith, as an 
instrument, ‘“‘we obtain the benefit of cee wrought by 
Jesus Curist.” / 

The unsanctified heart of man, in-order to evade the humi- 
lating resort of utter dependence upon another, may perhaps 
satisfy itself with a reference to the merits of Curist for just 
enough to make up the deficiencies of what it esteems an almost 
perfect life, or to render that life acceptable at the bar of judg- 
ment; in the same manner as the influence of a powerful friend 
sometimes gives success to our petitions with the great. But 
when we apply our minds honestly to the truth as exhibited by 
St. Paul, we shall at once see the folly of all these evasions, and 
be led to the conclusion, however mortifying to our pride, that 


il 


we are miserable, unprofitable sinners, in the midst of our best 
services, dependent, and exclusively, upon the atoning merits of 
Curist, for salvation from hell, and for admittance to heaven. 
That neither faith, nor works, nor any thing else belonging to 
us, enters, in any sense, into the pfocuring cause of our justifi- 
cation ; but that the purchase of this is alone the blood-perfected 
righteousness of a crucified Redeemer. On no other ground 
could the Apostle, with any semblance of reason, declare, that 
we are justified freely by the grace of Gon, through the redemption 
that is in Curist Jesus. But,-as I said, the merits of this 
redemption must be appropriated to ourselves by means of*faith, 
as an insirument. In better words, *‘ Gop so loved the world, 
that he gave his only-begottefi Son, that whosoever believeth in 
him should not perish, but have- everlasting life.” 

3. Although this truth is so intimately connected with our 
last general proposition, yet its importance will justify me in 
presenting it as the third point insisted on by the Apostle. 

In entering upon a consideration of the office of Gospel faith 
in-the scheme of redemption, I feel, Brethren, that I am engaged 
at the very source of all spiritual life—am about to.hold up to 
your view the most essential attribute in the character of that 
man, who is created anew in Curist JEsus unto good works. 
Hence the duty of being ‘in our statements plain and explicit. 
To this, St. Paul seems to have furnished every aid: and nothing 
can be more important than our entire reliance upon this aid in 
settling a point so vital to our eternal well-being. Now to my 
mind, as I look into the writings of this Apostle, one thing seems 
perfectly clear ; viz. that we are justified by faith without the 
works of the law. In other words, that faith, considered simply 
as a principle of affectionate trust in the heart, is the instrument 
of our justification ; the instrument by which our cordial assent is 
given to the plan of salvation through the righteousness and death 
of the Sow of Gov. From this office of faith, therefore, works of 
every description are absolutely excluded. Many persons, 
generally correct in their doctrinal views, haye erred here from 
too great precipitancy—from their crowding into the foundation 
that which properly belongs to the superstructure. Their fears 


12 


lest repentance and obedience should be overlooked, have led them 
to hurry these essential qualifications of the Christian into the 
foreground of the plan of mercy—to connect them with faith, 
in its high office of leading the sinner to a heart-felt and justifying 
confidence in the blood of Curist; whereas St. Paul excludes 
them from partaking at. all in this particular work, while he 
assigns them in the scheme of practical godliness, a no less 
important, but very different place. Whoever wishes to see this 
point fully and Scripturally. discussed, will do well to consult 
A Summary View of the Doctrine of Justification,’ by the 
learned and pious Dr. WaTreRLANp.* And besides, he will 
find, by reference to the early Fathers, the English Reformers, 
the Articles and Homilies of our Church, the same views clearly 
presented. The language of our Eleventh Article is explicit : 
it is the-following ; ‘‘ We are accounted righteous before Gop 
only for the merit of our Lord and Saviour, Jesus Curist, by 
faith, and not for our own works: or deservings. Wherefore, 
that we are justified by faith only, is a most wholesome doctrine, 
and very full of comfort, as more largely is expressed in -the 
Homily of, Justification.” In that Homily the subjoined passage 
is directly to the point :—‘“‘ St. Paul declareth nothing upon the 
behalf of man concerning his justification, but only a-true and 
lively faith; and -yet that faith doth-not shut out repentance, . 
hope, love, dread, and the fear of Gop, to be joined with faith 
in every man that is justified-; but.it shutteth them out from the 
office of justifying.” And why? The same Homily answers— 
** Because faith doth directly send us to Curist for remission of 
our sins, and that, by faith given us of Gop, we embrace the 
promise of Gop’s mercy, and of the remission of our sins, (which 
thing none other of our virtues or works properly doth,) there- 
fore, the Scripture useth to say, that faith without works doth 
justify.” To the same purpose Clemens-Romanus, a companion 
of St. Paul, declares, speaking rah the salvation of the Old Testa- 


* This excellent treatise, edited by the self- denying rector of Christ Church, 
Nashyille, Tennessee, has been published in a tract form, and may now be had at 
the Protestant Episcopal Press, New-York, or of their pba at Wilmington, Fay- 
etteville, and Raleigh, in this State, 


13 


ment saints, ‘‘ They were all greatly glorified and magnified,”— 
[ use the translation of Dr. WaTerLanp—“‘not for their own 
sake, or for their own works, or for the righteousness which they 
themselves wrought, but through his good pleasure. And we 
also being called through his good pleasure in Curist Jesus, 
are not justified by ourselves, neither by our own wisdom, or 
knowledge, or piety, or the works which we have done in holiness _ 
of heart, but by that efit by which Atmieuty Gop justified all 
from the beginning.’ 

From these remarks it will be perceived that I regard faith, 
in the apostolic sense, as something more than a menial acqui- 
sition, something more than.a bare conviction of the understanding, 
however clear, that the truths and events of the Gospel are 
sustained by proper evidence; that I regard it, in short, asa 
moralwirtue, deeply-seated in the heart; and not only interesting 
that heart in the economy of divine.grace generally, but-causing 
it to.repose entirely and with animating trust, in the merits of a 
crucified Redeemer for the gift of eternal life. ‘ Faith,”. in the. 
words of St. Paul, ‘‘is the substance of things hoped for ;” that 
is, it so impresses these things upon the heart and mind, as to 
give them, by a certain effect, an_actual subsistence. ‘* It is the 
evidence of things not seen,” “being, as it were, the eye of the 
mind looking to the blood of Curist, and thereby inwardly 
warming the affections to a firm reliance upon if,” and entire 
acquiescence in the rules ofsholy living it enjoins. ‘ 

Thus far, I have spoken only of what the Apostle seems to 
regard as the preparation, on the part of man, to receive justifi- 
cation. The subject, however, does not terminate here. If I 
have not been greatly-misled in my. view of the meaning of St. 
Paul, he sets forth Christian Baptism-as the rite, in due sub- 
mission to which, we’are taught to expect, through faith in 
Curist, the forgiveness of sins, and a covenant title to the 
favor of Gon ; as the divinely instituted mode by which the sinner 
may publicly declare his faith, plead guilty before Gop, and cast 
himself entirely upon the mercy of his. Judge—and the one in 
which his Judge may publish the remission of his sins, through 
the redemption which is in Curist Jesus; and stipulate to give 


14 


him, by proper regard to the terms of the covenant, the blessings 
of eternal life. 

Before adducing that passage in the Epistle to the Romans, 
which appears to exhibit this truth, I] would refer you for its 
manifest inculcation to the words of Him, who spake as never man 
spake. To the disciple who came to him by night, Jesus said, 
Verily, verily I say unto thee, Except a man be born of water 
and of the Spirit, he cannot enter into the kingdom of Gop.” 
And again to the twelve, just previous to his ascension,—“* He 
that believeth and is baptized, shall be saved; but he that believ- 
eth not shall be damned.” In this language no one can fail to 
perceive that both faith and baptism are, in some sense, con- 
nécted with our justification: faith, as the instrument by.which 
we receive. this blessing, and baptism, as the contract.on the part 
of Gop, by which it is publicly conveyed, and made-sureeto us. 
Look at. the conversion of, St. Paul: for three days had*he 
evidently exercised faith in the Lord Jesus, when Ananias- was 
Sent to.declare him justified in baptism, in the words “ Arise and 
be baptized, and wash away thy sins, calling on.the name of the 
Lorp.” Hence we ought to be prepared to understand the 
meaning of this same Apostle, in the. passage to which allusion 
was just made :—‘“‘ Know ye not, that as many of us as were bap- 
tized into Jesus Curist, were baptized into his death?” That 
is, into a covenant title to the merits of his death, through which, 
by the power of the Hoty Guost we are enabled. to die unto 
sin? ‘Wherefore we are buried with him by baptism into 
death.” In baptism, coming thereto with -a lively faith in the 
atoning blood of Curist, we receive from Gop .the Father a 
solemn promise of our death.unto sin, m*freedom from its penal 
effects, and in an increased.-ability to rise’ from its corruptions, to 
newness of life. Such are the views of St. Paul,* sustained, as 
I might show, by the writings of most of the Fathers for the first 
four centuries.t Therefore, my Brethren, “we are the children 


* See Ephes. v. 25, 26. --Col. ii. 11, 12, 13. Tit. iii..5, 6,'7. Heb. x: 2], 22,-23. 
1 Pet. iii. 21. 1 Cor. vi. 11, with reference to Wolfius in loca. 


t See quotations from the Fathers in the treatise of ‘Dr. Waterland, referred to 
above, 4 


15 


of Gop by faith in Jesus Curist: for as many of us as have 
been baptized into Curist, have put on Curist.” 

The query, Iam aware, may here- be made, ‘ Whether no 
salvation will be granted, except its blessings have been sealed to 
us in baptism ?—whether a man possessing faith and neglecting 
baptism may not finally be saved? Our answer is, “The mercy 
of Gop is everlasting,” and may be extended beyond the institu- 
tions which he has established for its ordinary conveyance; but 
that we have no warrant for committing our spiritaal interest to 
such an expectation; and that our attempt to do so is the 
strongest evidence against the genuineness of our faith. A man 
may be satisfied that he has paid the full price demanded for an 
estate; still you will hardly see him entering upon thé uncon- 
cerned possession of it, till it has been secured to him by the 
proper legal instrument. So with the true child of Gop, he may 
be persuaded that Crurist has cancelled the debt due for his 
sins to divine justice, and that he possesses the faith requisite to 
his justification: still you will not find*him resting here, so long 
as he perceives that this justification is to be ratified by entering 
into external covenant withvhis heavenly Father. The genuine 
disciple of Jesus finds no non-essentials among the requirements 
of that Gop who made and redeémed him. Sufficient for him 
to know, that: so great, so good a beifg demands his service. 
In his view; ‘duty is binding because Gop commands it; is profit- 
able because thesappointed medium of his blessing. .The lan- 
guage of such a’one.is not, ‘What may I omit and finally arrive 
at heaven? but that of St. Paul, ‘‘Lorp,-what wilt thou have 
me to do?” 

4. We pass to the fourth particular of our subject, the con- 
version of the sinner to Gon: the first steps of which have already 
been brought to view, though under a different name. Faith, 
once planted in the heart by a divine influence, must be regard- 
ed as the commencement of that spiritual image, the possession 
of which constitutes*us new creatures in Curist; or as the semi- 
nal principle of all holiness; the seed from which, by a sort of 


spiritual vegetation, every thing belonging to the new man is 
produced. 


16 


The necessity of this radical change in the affections and the 
life of every fallen being, I hardly need say, is found in that deep 
and universal depravity, with the consideration of which we 
commenced. ‘The natural man receiveth not the things of the 
Spirit of Gon, for they are foolishness unto him; neither can he 
‘know them, because they are spiritually discerned.” ‘The 
carnal mind is enmity against Gop—is not subject-to the law of 
Gop, neither indeed can be:” and “to be carnally minded is 
death.” ‘Three things, from this language, are most evident ;— 
that the unrenewed man is pursuing a course of blind opposition 
to the spirit .of the Gospel—that in himself, no adequate power 
exists to arise to a bettér state—and that to continue in his 
present condition, exposes him to the miseries ‘of eternal death. 
A question of most thrilling mterest here arises; whether in the 
economy of redemption by. CuristT, sinners generally are fur- 
nished with the power to rise from this death of sin tomewness 
of life? ‘When we contemplate the unlimited offers, invitations, 
entreaties, warnings and provisions-of the Gospel, we can have 
no hesitation, surély, in giving to this question-an affirmative 
answer. Upon this principle the Apostles uniformly proceeded, 
in publishing the truths-of redemption, and in appealing, for 
their enforcement, tothe, awards of final retribution. But as 
the limits of a single discourse forbid me to-enlarge, permit. the 
reference upon this point to the eléar’and well sustained argu- 
ment of Bishop Sumner in his Aposiolical Preaching,* a book 
eminently calculated, from its coneise and forcible exhibition of 
Gospel truth, to build -up ‘every elass of Christians’im the ating 
once delivered to the saints. 

In this state of weakness and <sinetion then, every sinner 
under the Gospel is provided with adequate power to subdue his 
lusts, and-turn to the ways of Gop. And every where in his 
writings St. Paul ascribes this power ‘to the operation of-the 
Hoty Guost—the Horny Guost,- moving upon the heart 
silently, but with increasing effect; as the means of his influence 


* See chap. iv. On Grace. This volurne will be found among the ‘ Standard 
Works” published by the Protestant Episcopal Press, New-York, and may bé 
obtained of their agents in this State. al 


17 


enjoined in Gop’s word are empleyed. In that Epistle which 
we have taken as our guide this morning, he says, speaking of 
the delightful influence of justifying faith, that this is experienced 
**because the love of Gop is shed abroad in our hearts by the 
Hoty Guost, which is given unto us.” And again, “If ye live 
after the flesh ye shall die; but if ye through the Spirit do 
mortify the deeds of the body, ye shall live; for as many as are 
led by the Spirit oF Gop, they are the sons of Gop.” ‘‘If any 
man have not the Serrit or Curist he is none of his; and if 
CurisT be in you, the body is dead, in respect to sin ;—for we 
can do all things through Curist, that strengtheneth us,” as the 
renewing energies ‘‘of the Hoty Guost are shed on us abun- 
dantly through Jesus Curist our Saviour.” Whence it is 
sufficiently manifest that, in the work of our conversion, otir 
only hope.of success is in the all-powerful help of the Hoty 
Spirit, the third person in the Godhead—and that this help is 
granted us through the mediation of Jesus Curist, and conse- 
quently must be as universal as his atonement. Faith, then, 
implanted in the heart by a divine operation, is the beginning of 
that new creation in Curist Jesus unto good works, without 
which no man shall see the Lorp. Repentance, in this case, 
being always supposed, as it is utterly impossible to exercise a 
lively and effectual trust in the blood of a crucified Redeemer, 
without having that perception of the exceeding sinfulness of sin, 
which will lead to godly sorrow. Here then, the good seed 
having taken root, cannot fail, under the gentle dews of heavenly 
grace, to produce the fruits of holiness in heart and life; ‘‘ For 
every man that hath this hope in him,”—that is, the hope of salva- 
tion by faith in Curist, “ purifieth himself even as HE is pure.” 

5. I am admonished, however, to hasten to our last topic of 
consideration—the divinely appointed means of attaining, for our 
conversion and sanctification, the necessary aids of -the Hoty 
Srrrit. And here time will permit me to do little more than 
barely to enumerate these means. To avoid misapprehension, 
consider them as adapted to the case of two classes of indi- 
viduals,—to those baptized in infancy, and to such as have lived 
without baptism to adult age ;—the infant, placed in that cove- 

3) 


1& 


nant relation to Gop, denominated in Scripture being born anew 
of water and the Hoty Guost, or the being saved by the washing 
of regeneration,* is to be regarded as freed from the curse of 
original sin, as under the tutelage of the divine Spirit, assiduously 
to be trained up in the nurture and admonition of the Lorp. Thus 
treated by the parent, as a member of Curist, the child of Gon, 
and an inheritor of the kingdom of heaven, by his putting him in 
timely remembrance of his solemn vow, promise and profession ; 
by faithfully instructing him according to the strict tenor of that 
vow; by leading him onward. by the powerful influence of a 
godly example ; and by daily pleading in his behalf, the mercy 
of a covenant Gop, there may be expected to follow that renew- 
ing of the Hoty Guost, that repentance unto life, that faith which 
works by love—in short, that new creature in Curist JEsus, 
which we are taught to look for as the legitimate result of this 
covenant state. When such means, in dependence upon the 
divine Spirit, are employed with the child, he will, at a proper 
age, be prepared to make a public declaration of his faith in 
Curist agreeably to the terms of the covenant, and to receive 
an increased measure of Gop’s grace in the divine rite of con- 
firmation; and to continue to show forth the Lord’s’death, and 
to commune with him in the blessed sacrament of his body and 
blood. 

But let no man deceive himself in this matter, and think 
to obtain the favor of Gop by a heartless performance of these 
external duties, while the affections and the life are given to the 
world. If the distinguishing fruits of the Spirit be wanting, no 
outward condition or ordinance can in any respect supply the 
deficiency. Indeed, the blood of the covenant thus trodden 
under foot, cries to heaven for deeper vengeance upon the per- 
jured soul. “Every branch in me,” says the Son of Gop, 
“that beareth not fruit, is taken away, and men gather them and 
cast-them into the fire, and they are burned.” To those, there- 


* See this subject-treated at large by Dk. WATERLAND, in his admirable discourse 
upon REGENERATION, stated and explained according to Scripture and antiquity, 
in connexion with Bishop Sumner’s ArosToLIcaL PREACHING. On Grace, chap. iv. 
part I. 


19 


fore, who have thus crucified the Son of Gop afresh, by disre- 
garding the obligations of his covenant of love, we can only 
address the pressing calls of repentance and return to the way 
of life. ‘Repent and turn yourselves from all your transgres- 
sions, so iniquity shall not be your ruin.” 

The means of divine grace, however, are to be employed by 
such as without baptism, have arrived at adult age in a some- 
what different order. To render a covenant state of any avail 
to them, they must enter it in the vigorous exercise of evan- 
gelical faith and repentance—must first experience the renewing 
power of the Hoty Guost. In regard toa point so clear I 
shall adduce but a single text of Scripture, and that for the sake 
of illustration rather than proof:—to the eunuch requesting to 
be baptized, Philip, the deacon, replies, “If thou believest with 
all thine heart, thou mayest.” The means, therefore, which 
these unconverted persons should be exhorted to use, are such 
as may be best calculated to awaken in their minds a conviction 
of guilt, and to lead them to faith in the Son of Gop; such as 
serious reflection, prayer, searching the Scriptures, and devout 
attendance upon the instructions of the sanctuary. But so soon 
as the divine Spirit fixes upon the heart the first impress of a 
Saviour’s love, and the first solemn resolution to pursue the 
strait and narrow way to the kingdom of glory, the sinner 
should proceed to renounce his sins, in the laver of regeneration, 
and to receive from Gop the Father, through the death of 
Curist the Son, a covenant title to the blessings of eternal life. 
While then we insist upon repentance and faith as essential 
qualifications in adults for Christian baptism, it is highly import- 
ant that we guard against the error which many timid persons, 
under the influence of fanatical prejudice, fall into, of expecting — 
in themselves the ripe fruits of the Spirit before they enter upon 
that process of divine culture, which alone is designed to bring 
these fruits to perfection. Religion, in the soul of man, as 
uniformly set forth in the word of Gop, has a state of infancy 
and of manhood; and he who demands of the *“*babe in Curis tT” 
the same evidences of conversion as of him who has arrived at 
the “fulness of his stature,” acts in opposition to the instructions 


20 


of our great High Priest, who did not break the bruised reed, nor 
quench the smoking flax. 

The means by which, after being duly adopted into the family 
of Gop, we are to be nourished up into everlasting life, are 
furnished in the instructions and ordinances of his house. 
Already have I spoken of confirmation, or the laying on of 
hands, and the holy supper of the Lord, as among the most 
important means of grace, as they are among the most binding 
acts of Christian obedience: the former of which, although not 
possessing with the latter the high character of a sacrament, still 
must be regarded as set forth with no less authority as belonging 
to the principles of the doctrine of Curist. As to the views of 
St. Paul upon the every-day duties of the Christian, it cannot be 
necessary that I should here detain you: he who knows any 
thing of the plague of his own heart, or of the dangers which 
beset the narrow way of life, has not yet to learn, that daily 
prayer, daily self-examination, and daily study of the divine 
oracles, can alone preserve him unspotted from the world, and 
enable him ‘‘to grow in grace, and in the knowledge of our 
Lord and Saviour, Jesus Curist.” 

In order, however, to realize the full and proper effect of these 
means, St. Paul, clearly, to my mind, insists upon the import- 
ance of our keeping the unity of the Spirit in the bond of peace. 
And he does not leave it doubtful, as to what is implied in this 
duty, butproceeds to state explicitly that there is but onE Bopy, 
meaning the Church,* and one Spirit, even as ye are called in 
one hope of your calling ; one Lord, ONE FAITH, ONE BAPTISM ; 
and that this Lord, previous to his ascension into heaven, com- 
missioned certain disciples, with their successors to the end of 
time, to act in his Church, according to their several grades of 
office, ‘‘for the perfecting of the saints, for the work of the 
ministry, for the edifying of the body of Curist; till we all 
come in the unity of the faith, and of the knowledge of the Son 
of Gop, unto a perfect man, unto the measure of the stature of 
the fulness of Curist; that we henceforth be no more children, 


* Coloss. 1. 18, 


91 


tossed to and fro, and carried about with every wind of doctrine, 
by the sleight of men, and cunning craftiness, whereby they lie 
in wait to deceive ; but speaking the truth in love, may grow up 
into him in all things, which is the head, even Curist, from 
whom the whole body fitly joined together, and compacted by 
that which every joint supplieth, according to the effectual 
working in the measure of every part, maketh increase of the 
_body unto the edifying of itself in love.” 

The unprejudiced mind will discover, in this passage, that for 
the purpose of uniting his people to himself on earth, and fitting 
them for his immediate presence in the heavens, our Lord has 
called them out from the world into a visible society, denomi- 
nated his body, and in other places, his Church : that this Church 
possesses certain characteristics, so intimately connected, as to 
render the presence of each one as necessary to the full opera- 
tion of the whole, as the joints and sinews of the human body are 
to its proper health and action ; and that the principal link in 
this bond of union with the Saviour, and the one which seems 
to give due efficiency to every other, is the ministry, which he 
established, and to which he gave his promise that it should be 
perpetuated in unbroken succession to the end of time.* 

It is, then, in our cordial belief of the doctrines, and in our 
submission to the ordinances of the Church, as dispensed by the 
ministry which Curist has set over it, that we are to maintain 
a Scriptural union with him, its divine Head. It is this union 
of his followers for which our blessed Lord so fervently prayed - 
just previous to his agony on the cross; it is this which the 
Apostles so constantly urged-upon the Churches as essential to 
their spiritual welfare ; and it is this which was so beautifully 
illustrated in the lives of the first Christians, of whom it is said, 
that, having believed on the Lord Jesus, and been admitted by 
baptism into his Church, they continued steadfastly in the Apostles’ 
doctrine and fellowship, and in breaking of bread, and in prayers. 
And finally, to give to all these things the most stirring and 


* For the author’s views of the ministry, the reader is referred to the excellent 
sermons of Bishop Ravenscroft on this subject, and to the “ Works on Episcopacy,”’ 
published by the Protestant Episcopal Press, 


22 


resistless force; to deter the vicious, arouse the indolent, and 
animate the wavering, the Apostle does not cease to appeal to 
the awful scene, when death shall close the work of human 
probation, and hurry us to the eternal awards of the great judg- 
ment; the awful scene, when the trumpet shall sound, and the dead 
shall arise, and this corruptible put on incorruption and this mortal 
immortality ; and when, under the sentence of a just retribution, 
the wicked shall go away into everlasting punishment, and the 
righteous into life eternal. 


Thus, Christian Brethren, have I endeavored to give you the 
apostolical view of the message of a Gospel minister; to point 
out as plainly as the time would permit, what is implied in 
preaching Jesus Curist and him crucified. 'To lay before you 
the Scripture truths, and that system of divinely appointed 
means, which, if pressed home upon the consciences of our 
hearers with suitable discrimination and dependence upon Gop’s 
blessing, can hardly fail to produce that renovation of heart, 
that spirituality of view, that holiness of life, without which they 
are all utterly vain—without which no man shall see the Lorp. 

The application of my subject must be in few words ; indeed 
I owe you an apology, Brethren, for the claims already made 
upon your patience ; but I plead the cause of Curist crucified, 
and in view of his seat of judgment, where, with every one of 
you, I must stand, and give account of my stewardship. Oh, fear- 
ful account! and oh, how soon may we be called to it! 

1. As we contemplate it, let me appeal first to you, Brethren 
and companions in the sacred office; and entreat you to call 
often to mind, that our message is received from a crucified 
Master. 'The reflection will at once suggest, that his love, which 
commendeth itself so strongly from the cross, should constrain us 
to follow, and with undeviating caution, the guidance of his 
blessed Gospel, in publishing this message. Brethren, we con- 
sider not the temptations to depart from this suggestion: the 
natural indolence of our minds may often lead us to prefer the 
tinsel offering of our own, prepared at little cost, to the pure 
gold, brought up with hard labor from the deep treasures of 


23 


Gospel truth ; or our thirst for literary fame may almost unwit- 
tingly lead us to infuse into our discourses more of the senti- 
ments of a heathen sage, than of an inspired apostle. But what 
usually lies at the bottom of all this evil, is the pride of a self- 
deceiving heart. Startle not at this, beloved Brethren; ministers 
of the lowly Saviour as we are, our hearts are still more or less 
susceptible to the blinding impulses of pride. And these may 
prompt us to depart from the simplicity of the Gospel, in order 
to appear original, or striking, or great. But let us remember, 
that the most original, the most striking, and the greatest preacher 
that earth can furnish, is but a fallen being, with every percep- 
tion dimmed, and every faculty debased. When, therefore, we 
resort to our reason fora single truth, or to our fancy fora 
single speculation, unguided by the plain teachings of Gon’s 
word, depend upon it, we resort to a corrupt and equivocal 
source. And besides, in the study of Gop’s word we must be 
much in prayer, much on our watch, lest the cross of Curist 
become an offence to us, or the inspired delineations of our guilt 
become repulsive to our pride. How often has the conceited 
schoolman succeeded in doing away, in his own view, the Scrip- 
tural doctrine of human depravity, while led blindfold in his 
efforts by the very depravity which he would deny. Let us 
beware then, Brethren, of these ruinous devices of a proud 
heart, and with his word in our hand cast ourselves at the feet 
of an omniscient Master, praying always, ‘Lord, increase our 
faith |” 

2. Another consideration, my clerical Brethren, which I 
would urge upon you, is the importance of presenting from time 
to time, to your hearers, the truths of the Gospel, somewhat in 
the order in which I have now stated them. My reasons are 
many and strong, I can only name a few of them: order per- 
vades the arrangements of Providence throughout our world— 
things are in their proper places, and arise before us in regular 
and beautiful succession. 

Order marks the best and most successful operations of men; 
—the man of system, in whatever profession or employment, is 
certain to be far ahead of his competitors. Observe the incul- 


24 


cation of human principles and ideas :—Where is the nursery of 
the infant mind, in which system is not followed ?!—and if not 
followed, where can true success be found? But can order be 
so natural and so important in these things; and should it be 
wholly dispensed with in our religious instructions? Iam con- 
fident that much ultimate advantage would result to our congre- 
gations from delivering our discourses, at least one every Lord’s 
day, in the order now proposed. Besides, it would secure the 
exhibition of the whole truth. We are often governed by an 
unjust preference in the choice of our subjects; our minds are 
led away by the imposing character of one doctrine, or our 
hearts deeply penetrated by the saving nature of another; and 
we make it the constant theme of our public addresses, to the 
entire neglect and consequent discouragement of others, no less 
needful to the man of Gop, that he may be perfect, thoroughly 
furnished unto every good work. The observance of system in 
exhibiting the doctrines and precepts of Curisr crucified, will at 
once correct the evil, and insure to every prominent truth a 
certain degree of attention. This method also will be found 
greatly to facilitate the preparations for the pulpit, to the minis- 
ter who observes it. It will naturally lead his mind, too, away 
from itself, to proper dependence for its knowledge upon the 
wisdom of Gop; to give it a directness, and a vigor, and a 
spirituality, which nothing can give it but a thorough and sys- 
tematic training in the oracles of truth. In short, this system 
in preaching comports exactly with the designs and provisions 
of the Church. Her services, her creeds, her catechism, her 
ecclesiastical year, and all that pertains to her, are set forth in 
uniform and beautiful order: follow her example, then, my 
Brethren of the clergy, by presenting her doctrines according to 
some system; always reserving to yourselves one occasion in 
the week to adapt your instructions, admonitions, or encourage- 
ments to the particular state of your congregations. 

3. But again, do not forget to make the great leading doctrines 
of the cross the leading topics of your discourse. Nothing will 
humble the human heart but a sense of its deep corruption— 
nothing will detach it from the world, the flesh and the devil, but 


Da 


25 


the power of Curist’s love. Let, then, our self-ruined and 
euilty state, and the truth that our hopes rest alone in the blood 
of Jesus, for spiritual and eternal good, be pressed upon the 
mind and the affections till they are yielded to Curist. The 
lukewarm spirits and worldly lives which we are called so often 
to deplore, in professing Christians, may, in a great degree, be 
ascribed to a want of this faithful inculcation, on our part, of 
the two cardinal truths I have mentioned. Let us be faithful 
here; and we shall soon experience our reward in that hungering 
and thirsting after righteousness, in that overcoming the world, that 
fighting the good fight of faith, that perseverance to the end on the 
part of our hearers, which nothing but the constraining love of 
CurisT can produce. 

4, Finally, my Brethren of the clergy, determine with St. 
Paul, not only not to preach, but not to know any thing, among 
your people, save Jesus Curist and him crucified. Keep far 
from these heavenly doctrines, all questions of merely earthly 
policy. Let them not become fettered and weighed down by 
the devices of man’s wisdom: they are able to stand alone— 
yea, to have free course and be glorified without any adventitious 
aid. Their own life-giving power, if left unembarrassed, will 
ever prove a match for any opposition they may meet. JEsus 
Curist has furnished in his Church sufficient means to give due 
effect to his word. Let us not, then, seek to ingraft any thing 
upon these with the vain hope of producing a salutary influence 
upon human passion, to which they are not adequate. Any 
such attempt, though it may subserve a temporary purpose, will 
end in evil to the cause of our Redeemer. 

And in conclusion, let us be persuaded to enforce our preach- 
ing by our lives; to show in those lives that we have been with 
Jesus ; that we bear about in our bodies the dying of the Lorp. 
Let us keep ourselves from the entanglements of sense ; that we 
may stand in bold relief before our people and the world, as the 
ambassadors of a divine and crucified Master. 


To you, my Brethren of the laity, my concluding word is, act 
up to the high privileges you enjoy ; let the love of Curist con- 
4 ¥ 


a 


26 


strain you; let it be seen in all that you say and do, that you 
are grounded and settled in the truth; in the truth as it is in 
Jesus; that you are governed by the love of Him who was 
crucified to save you. 

Great are the responsibilities of every intelligent being who 
draws the breath of life in a Gospel land; great must be his 
account. But if there be one class of these beings more 
responsible, more pressed by the solemnities of judgment than 
another, that class is Episcopalians—their measure of spiritual 
blessings is FULL ! 


, 


Maan sual aug ae 


es 


